Reconceptualizing “Spiritual” since the 20th Century: An Inter-Continental Perspective on the Global South and East

The paper argues for a re-conceptualization of “spiritual” Christianity that goes beyond traditional Pentecostalism and indigenization process, emphasizing a Pneuma-centric approach that integrates Spirit-centered practices with local expressions in both the Global South and the Global East. This new conceptualization highlights the emergence of “spiritual Churches” in Africa and “spiritual Christians” in Asia. It challenges the American-dominated narrative of Pentecostalism by embracing a unique Christian spirituality that incorporates local religious traditions such as dream，healing and exorcism, highlighting indigenous movements that, while sharing Pentecostal traits, seek to root their Christian spirituality in local cultures and historical contexts. It suggests that the dynamic and unique spiritual practices observed in non-Western contexts offer a more authentic form of Christianity, rooted in Spirit-centered experiences and practices that differ from Western norms. This approach regards “spirit” as a bridge to describe more diverse, dynamic interactions between Pentecostalism and other Christian and religious beliefs（Lindenfeld 2021）. It even crosses the intercontinental, and emphasizes the global inter-connectedness of Christian spirituality, presenting a more inclusive and diverse understanding of world Christianity.

The methodology of this paper employs a comparative approach to investigate the impacts of Pentecostalism on local religious traditions, its role in contributing to the rise of indigenous churches, and the complex, even paradoxical relationship between Pentecostalism and the indigenization process within the Global South and East, with a particular focus on Africa and Asia. The paper draws on a wide range of sources, blending theoretical insights with empirical data from leading scholars in this field. It underscores the historical and cultural significance of Pentecostalism and indigenous movements in Global South and East, drawing on examples such as the African Independent Churches and China’s Three-self Movement. The study advocates for a Pneuma-centric perspective in redefining Christian identity, accommodating the diversity of spiritual practices across non-Western contexts. By doing so, it aims to broaden the understanding of Christian spirituality, highlighting the unique and varied expressions of Christianity beyond conventional Western paradigms. This inclusive approach recognizes the rich tapestry of local expressions and experiences, suggesting a reconceptualized identity that embraces the global diversity of Christian practice.

Engaging with a diverse array of secondary literature, the paper deepens its analysis of Pentecostalism’s effects on indigenous Christian movements in the Global South and East. It critically examines the works of pioneers like Philip Jenkins (Jenkins 2002, 2008), Fenggang Yang (Yang 2018), Allan Anderson (Anderson 1999, 2000, 2001, 2004, 2005, 2010, 2018) and others to explore the historical and contemporary dynamics of Pentecostalism within non-Western contexts. Specifically, it builds on Jenkins’ foundational work on expanding the facts of shifting center of world Christianity, Yang’s studies on religious dynamics in Asia, Anderson’s expertise on Pentecostalism and African Christianity, and Koschorke’s historical analysis of Christianity’s global expansion, and etc. By referencing these scholars, the paper situates its argument within the broader academic discourse, highlighting the pivotal but paradoxical role of Pentecostalism in shaping religious identities and practices in Africa and Asia. This engagement with secondary literature not only validates the study’s theoretical framework but also enriches its contribution to understanding the complex interplay between world Pentecostal movements and local cultural expressions.

By introducing a nuanced reconceptualization of Christian identity in the Global South and East, the paper makes an original contribution to the field. It proposes a Pneuma-centric framework that transcends traditional Pentecostalism and indigenous Christian movements. By spotlighting the emergence of “spiritual Churches” in Africa and “spiritual Christians” in Asia, it highlights a unique, Spirit-centered form of Christianity that weaves local traditions into Christian doctrines, emphasize local expressions and experiences over Western norms. This approach focuses on the dynamic interplay between Pentecostalism and local religious traditions, revealing both convergences and divergences. It advocates for a broader, more inclusive understanding of spirituality that celebrates the diverse expressions of faith across different cultures, underscoring the pivotal role of the Holy Spirit in redefining Christianity’s essence beyond Western frameworks. This reconceptualization not only challenges dominant narratives within world Christianity but also highlights the diverse manifestations of Christian spirituality in non-Western contexts, offering fresh perspectives on global religious practices.

To align with the unit’s CFP focusing on Pentecostal-Charismatic Movements, it is crucial to approach the topic from a perspective that both expands and challenges the current narratives of Pentecostal/Charismatic history. This entails delving into the diverse expressions of Pentecostalism across the Global South and East, highlighting the indigenous and contextualized forms of spirituality that have emerged. By examining the intersections of Pentecostalism with local religious traditions, such as African Independent Churches and the unique expressions of spiritual Christianity in Asia, we can uncover a more nuanced understanding of global Pentecostalism. This approach should emphasize the Pentecostalism’s adaptability and its paradoxical relationship with cultural indigenization processes, thereby challenging the American-dominated narrative and offering a more inclusive and varied history of Pentecostal and Charismatic movements. This perspective not only broadens the scope of Pentecostal-Charismatic studies but also enriches our understanding of its impact on world Christianity.

The paper also presents a unique opportunity for co-sponsorship with various units due to its comprehensive exploration of Pentecostal and Charismatic movements, and their intersections with indigenous religious traditions globally. Its investigation into the African Pentecostalism, African Independent Churches and African spiritual churches underscores a significant overlap with the African Association for the Study of Religion, African Religions Unit, and Black Theology Unit, reflecting shared interests in African/Afro-Diasporic religious dialogues. This study’s focus on the Global South and East, including China’s Christian movements, invites collaboration with the Chinese Christianities Unit. Besides, the paper’s sociological exploration of Christianity’s impact across continents, particularly in Africa and Asia, aligns with the Sociology of Religion Unit’s focus on examining the dynamics of global and transnational religions. It also complements the Comparative Studies in Religion Unit and Comparative Theology Unit by discussing the translatability of religions and global indigenous traditions. Finally, the World Christianity Unit would benefit from the paper’s insights into global Christian practices, making it an excellent candidate for cross-unit collaboration.